Sin Stigmatized, Part 2 · Section 205
§ 205.
BUt here it will be objected. Object. That wee hate and contemne all, Another objection anſwered.who are not like our ſelves: that wee remember them ſo much to bee ſinners, that, in the meane time, we forget them to bee men and brethren.
I anſwer. Anſw. This were to daſh the firſt Table againſt the ſecond; whereas they are conſcious of both alike. A charitable heart, even where it hates, there it wiſheth that it might have cauſe to love: his anger and indignation againſt ſinne, is alwayes joyned with love and commiſeration towards the ſinner, as is lively ſet out, Mark. 3.5. and Philippians 3.18. where S. Paul tells us of them (weeping) that are enemies to the croſſe of Chriſt: and Mar. 3.5 That our Saviour, while he looked upon the Phariſies angerly, mourned for the hardneſſe of their hearts. Zeale is a compounded affection of love and anger. When Moſes was angry with the Iſraelites and chid them ſharply; at the ſame time he prayed for them heartily. And Ionathan, when he was angry with his Father, for vowing David's death; did ſtill retaine the duty and love, both of a Sonne to his Father, and of a ſubject to his Soveraign. A good man cannot ſpeake of them without paſſion, and compaſſion: yea, they weepe not ſo much for their own ſinnes, as we doe, (according to S. Chryſoſtome's example) O that our prayers and teares could but recover them.
Thoſe that are truly gracious, know how to receive the bleſſings of God, without contempt of them who want; and have learned to be thankful, without over lines; knowing themſelves have beene, or may be, as wretched and undeſerving, as S. Auguſtine ſpeaks. A true Chriſtian can diſtinguiſh betweene perſons and vices; offenders, and offences: and have no peace with the one, while hee hath true peace with the other; love them, as men; hate them, as evil men; love, what they are, not what they doe; as God made them, not as they have made themſelves; not ſo hate, as to be a foe to goodneſſe; nor ſo love, as to foſter iniquity. It is a queſtion, whether is worſt of the two, to be vices friend, or vertues enemy. Now ſaith Auguſtine, He is not angry with his brother, that is angry with the ſinne of his brother: yea, if we hate the vices of a wicked man, and love his perſon; as the Phyſitian, hateth the diſeaſe, but loveth the perſon of the diſeaſed; there is nothing more praiſe worthy, as ſaith the ſame Father. And another, It is the honeſt mans commendation to contemne a vile perſon. And another, I know no greater argument of goodneſſe, then the hatred of wickedneſſe, in whomſoever it reſides; yea, David makes it a note of his integrity, Pſal. 31.6. and 139.21.22. and 26.4.5. and in Pſal. 15. He is bold to ask the Lord this queſtion; Who ſhall dwell in thy Tabernacle? who ſhall rest in thy holy mountaine? the anſwer he receives, is this, 1. He that walketh uprightly, and worketh righteouſneſſe. 2. And ſpeaketh the truth from his heart. 3. Hee that ſlandereth not with his tongue, nor doth evill to his neighbour, nor receiveth a falſe report againſt his neighbour. But the fourth is, Hee, in whoſe eyes a vile perſon it contemned, while hee honoureth them that feare the Lord: and he cannot be ſincere who doth not honour vertue in raggs, and loath vice, though in a robe of State. So that, as the Prophet asked Iehoſophat, 2 Chron. 19.2. wouldest thou help the wicked, and love them that hate the Lord? it may bee demaunded; ſhould Chriſtians be friends with them who are enemies to the Croſse of Chriſt? no, no. And yet to the men, ſeparate from their manners, we have no quarrell, but wiſh them better, then they either wiſh to us, or to themſelves.
Indeed, if we ſhould contemn them, as they think we doe; it were but a juſt recompence of their folly and wickedneſſe: for as one ſpeaking of the poverty of the purſe, ſaith, that poverty is justly contemptible, which is purchaſed by following of vice: ſo may I, of the poverty of the mind; that poverty of wit and grace is juſtly contemptible, which is purchaſed by a wilfull rebellion againſt God, and the great meanes of knowledge and grace which we enjoy. To conclude this point, we think it's better to leave them, and be thought proud, wrongfully; then ſtay with them, and be knowne bad, certainly.